CSN - LightWing - Reflections on Good Samaritans - Sunday - 11/26/2023
Good Samaritans? Or Hypocrites?
“Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”
The expert in the law replied, “The one who had mercy on him.”
Jesus told him, “Go and do likewise.” Luke 10:36-37 (New International Version)
A Warning Against Hypocrisy
Then Jesus said to the crowds and to his disciples: “The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach. They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them.
“Everything they do is done for people to see: They make their phylacteries wide and the tassels on their garments long; they love the place of honor at banquets and the most important seats in the synagogues; they love to be greeted with respect in the marketplaces and to be called ‘Rabbi’ by others.
“But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven. Nor are you to be called instructors, for you have one Instructor, the Messiah. The greatest among you will be your servant. For those who exalt themselves will be humbled, and those who humble themselves will be exalted.
Seven Woes on the Teachers of the Law and the Pharisees
“Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to.
“Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when you have succeeded, you make them twice as much a child of hell as you are.
“Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but anyone who swears by the gold of the temple is bound by that oath.’ You blind fools! Which is greater: the gold, or the temple that makes the gold sacred? You also say, ‘If anyone swears by the altar, it means nothing; but anyone who swears by the gift on the altar is bound by that oath.’
You blind men! Which is greater: the gift, or the altar that makes the gift sacred? Therefore, anyone who swears by the altar swears by it and by everything on it. And anyone who swears by the temple swears by it and by the one who dwells in it. And anyone who swears by heaven swears by God’s throne and by the one who sits on it.
“Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel.
“Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Blind Pharisee!
First clean the inside of the cup and dish, and then the outside also will be clean.
“Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness.
“Woe to you, teachers of the law and Pharisees, you hypocrites! You build tombs for the prophets and decorate the graves of the righteous. And you say, ‘If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets.’ So you testify against yourselves that you are the descendants of those who murdered the prophets. Go ahead, then, and complete what your ancestors started!
“You snakes! You brood of vipers! How will you escape being condemned to hell?
Therefore I am sending you prophets and sages and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town. And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar. Truly I tell you, all this will come on this generation.
“Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is left to you desolate. For I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord.’” Matthew 23 (New International Version)
FOUNDER’S MESSAGE:
In the wake of the Thanksgiving holiday, one can wonder how much thankfulness was offered up to Heaven in a time of grave darkness. These are indeed dark times and many Americans may feel great discomfort in such times – some more than others. Some remain clueless as to why America, with such blessings at one point in time, is now being plunged into darkness with so much corruption, crime, and common immorality eating away our nation. As mentioned in the Founder’s message last week: “…if one considers the many calamities that may be leading to catastrophes in this nation, there is little to be thankful for, and the… unknown difficulties looming in the shadows of 2024 may prove our concerns are warranted.” The concern in that moment was that such considerations would “pollute – even poison preparations for one’s holiday.” Hopefully, thoughts turned to the value of blessings beyond these concerns.
The choice of the “Parable of the Good Samaritan” was not intended to pollute Thanksgiving celebrations, but to promote the internal goodness to flow more freely than the alcoholic spirits this holiday. Unfortunately, excessive alcohol can inhibit the flow of goodness and pollute – even poison many holiday celebrations. However, the Good Samaritan is a central theme that should be at the heart of Thanksgiving. Indeed, there are arrogant Conservatives, obnoxious Leftists, as well as a large contingent of self-righteous people of faith (suffering from the “holier than thou” syndrome) that have a great deal to learn about the universality of truth, but even more to learn about the tremendous compassion of God. The “pagan” vs. the Pilgrim dynamic, or the evil white man vs. the defenseless Native Americans are both ideologically-driven narratives of those who have a polluted perspective of history - much of which is propaganda and not history.
Whether such narratives are based upon actual history, or a rendition of someone else’s view of history (or the rendition of someone else’s rendition, etc.) is a key concern. But, a more genuine concern would be whether anyone asked God about what He witnessed – or even orchestrated in the elements of the Pilgrim story as they crossed the symbolic Red Sea to come to the land of promise to make a completely new beginning under a new covenant with their Heavenly Father.
Does He not know this history as the only living witness to the true history of Thanksgiving in New England? Would He not be clear about His Providence?
Question: If the contemporary prophets and visionaries do not have the eyes to see God’s presence in more recent history, how can anyone expect them to see the signs of the times around them in such a time as this?
The choice of the “Parable of the Good Samaritan” was intended to look at a story from Jesus, the son of God, that contained truth relevant to the scenario based upon the factual records of the Pilgrims themselves. Such an effort was guided by the desire to seek the truth from select authorities on the matter. Much of what has been presented in the public sphere today is void of such authority and often smacks of “ideological tweaking” or imagined fantasies rooted in a “it should’ve been this way” mentality. Of course, it is never too late to humble oneself and seek the truth from the true source of truth. Such diligent research is highly recommended.
Despite the divergent narratives (with or without pumpkin pie), this event in America’s history remains very important – especially in light of our nation’s persistent divisiveness – even to this day. In my humble opinion, I would submit that it is an historical example of what Jesus tried to convey to those who listened to his pointed parables on self-evident truths. The truly American holiday was born from the suffering of two different types of people, and yet they overcame the adversity and moved beyond their differences to establish peace, friendship, and community ties that lasted a significant period of early colonial history. Those who doubt should do more sincere reading – more honest homework because “the truth will set one free.”
Yet, as mentioned last week: “There seems to have always been those who have no use for truth or prefer variations of the truth to the cold hard truth. Human history provides so much proof of this. A clear example is written in Matthew 23 when Jesus calls attention to the glaring hypocrisy of the leaders of the Jewish faith. Compare this to the Samaritan, whom the leaders also would have despised. Jesus’ Parable of the Good Samaritan was intended to not only look at the goodness of the Samaritan, but also to juxtapose it with the wickedness of those religious leaders in that time. It is similar today.
Yet, there are many who still care about the truth, and those who earnestly seek the truth will eventually find it. It is definitely understandable (for those who have eyes to see), that without a genuine effort on the Pilgrim’s part to establish the covenant with God, the history of America may have turned out much differently. The truth is that God was directly involved.
The LightWing Message this Sunday is from another who commented on the Parable of the Good Samaritan to those who would listen to him. Rev. Martin Luther King, Jr. delivered many sermons on the Good Samaritan. For this edition, we offer his message entitled: “On Being a Good Neighbor” from his book, The Strength To Love. It seems a fitting message in light of the main message in last week’s edition - CSN - LightWing Messages - Pre-Thanksgiving. King’s message is long (nearly 2700 words) but not as long as the entire chapter from the book as we offer only major excerpts. It is much longer than last week’s message, but Rev. King’s sermons were usually long. I hope readers can get through it, if not in one reading, maybe by breaking it down into digestible bits and pieces over time. The entire chapter is over 4000 words, yet it is available in entirety, as well as the whole book, by clicking on the link at the beginning of the message. King’s original draft is available as well, through the link at the end of the article.
I am happy to report that some loyal readers did make it to our Zoom call this past Wednesday despite the fact that it was the day before Thanksgiving. We enjoyed a lively discussion focused on the idea of the Indians serving the Pilgrims in their time of need. It is not altogether popular for many to delve into the historical records to find the truth. It is much easier to dance on the surface of the truth or just embrace common mythology. Yet, the truth can set you free!
We are grateful when readers check in with other like minded readers. FYI – we will have a Zoom call this Wednesday and hope to have another lively discussion on being good neighbors. So, for any readers who would like to partake in this coming Zoom call Wednesday, they can be part of the conversation or just listen. Just reach out. Readers who are not on our list already to receive the Zoom link to the call, please send an email request to this address: d.jamzon@gmail.com We’ll honor the request and add you to our mailing list.
CSN LightWing Mission – Zoom call Wednesday 11/29/23 at 5:00pm PST
Generally each Wednesday at 5pm PST (6pm MST; 7pm CST; and 8pm EST).
These words are being freely offered to you – intended to shine light unto our paths, as written: “Where there is no vision, the people perish: but he that keepeth the law, happy is he.” Proverbs 29:18 - KJV
As always, we hope our readers would consider all the messages in this edition relevant or meaningful, and if readers know others who might value them as well, please consider being one of our official LightWing messengers and pass this newsletter on to those whom you feel would be able to welcome it. Or simply, please receive it yourselves. Happy Thanksgiving!
May God bless our readers and all of their loved ones. May God bless All His Children!
May we humble ourselves before God in prayer, repent for our transgressions against Heaven and against one another and turn away from the road leading to temptation and wickedness. May we renew covenant with God, seek His Kingdom and His righteousness and return to His plan for a Land of the Free and rebuild our Republic.
“On Being a Good Neighbor”
By Rev. Martin Luther King, Jr.
The following message represents excerpts from the third chapter of Rev. Martin Luther King, Jr.’s book: The Strength to Love, a volume of his well known sermons. He drafted some of the sermons for the book while he was in jail in 1962, after being arrested for holding a prayer vigil outside Albany City Hall. Rev. King and Rev. Ralph Abernathy shared a jail cell for 15 days, and being behind bars, he could spend a good amount of uninterrupted time preparing the drafts. He continued to work on the book after he was released and drafted the final sermons for the book, as he prepared for the Birmingham Campaign in early 1963. King sent the first part of the manuscript to his publisher in the early fall, and it was published later that year.
Luke 10:29
I should like to talk with you about a good man, whose exemplary life will always be a flashing light to plague the dozing conscience of mankind. His goodness was not found in a passive commitment to a particular creed, but in his active participation in a life saving deed; not in a moral pilgrimage that reached its destination point, but in the love ethic by which he journeyed life’s highway. He was good because he was a good neighbor.
The ethical concern of this man is expressed in a magnificent little story, which begins with a theological discussion on the meaning of eternal life and concludes in a concrete expression of compassion on a dangerous road. Jesus is asked a question by a man who had been trained in the details of Jewish law: “Master, what shall I do to inherit eternal life.” The retort is prompt: “What is written in the law? How readest thou?” After a moment the lawyer recites articulately: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.” Then comes the decisive word from Jesus: “Thou hast answered right: this do, and thou shalt live.”
(highlights per editor)
The lawyer was chagrined. “Why,” the people might ask, “would an expert in law raise a question that even the novice can answer?” Desiring to justify himself and to show that Jesus’ reply was far from conclusive, the lawyer asks, “And who is my neighbor?” The lawyer was now taking up the cudgels of debate that might have turned the conversation into an abstract theological discussion. But Jesus, determined not to be caught in the “paralysis of analysis,” pulls the question from mid air and places it on a dangerous curve between Jerusalem and Jericho.
He told the story of “a certain man” who went down from Jerusalem to Jericho and fell among robbers who stripped him, beat him, and, departing, left him half dead. By chance a certain priest appeared, but he passed by on the other side, and later a Levite also passed by. Finally, a certain Samaritan, a half-breed from a people with whom the Jews had no dealings, appeared. When he saw the wounded man, he was moved with compassion, administered first aid, placed him on his beast, “and brought him to an inn, and took care of him.”
Who is my neighbor? “I do not know his name,” says Jesus in essence. “He is anyone toward whom you are neighborly. He is anyone who lies in need at life’s roadside. He is neither Jew nor Gentile; he is neither Russian nor American; he is neither Negro nor white. He is ‘a certain man’ any needy man on one of the numerous Jericho roads of life.” So Jesus defines a neighbor, not in a theological definition, but in a life situation.
What constituted the goodness of the good Samaritan? Why will he always be an inspiring paragon of neighborly virtue? It seems to me that this man’s goodness may be described in one word: altruism. The good Samaritan was altruistic to the core. What is altruism? The dictionary defines altruism as “regard for, and devotion to, the interest of others.” The Samaritan was good because he made concern for others the first law of his life. (highlights per editor)
The Samaritan had the capacity for a universal altruism. He had a piercing insight into that which is beyond the eternal accidents of race, religion, and nationality. One of the great tragedies of man’s long trek along the highway of history has been the limiting of neighborly concern to tribe, race, class, or nation…
Greek democracy embraced certain aristocracy, but not the hordes of Greek slaves whose labors built the city states. The universalism at the center of the Declaration of Independence has been shamefully negated by America’s appalling tendency to substitute “some” for “all.” Numerous people in the North and South still believe that the affirmation, “All men are created equal,” means “All white men are created equal.” Our unswerving devotion to monopolistic capitalism makes us more concerned about the economic security of the captains of industry than for the laboring men whose sweat and skills keep industry functioning.
What are the devastating consequences of this narrow, group-centered attitude? It means that one does not really mind what happens to the people outside his group. If an American is concerned only about his nation, he will not be concerned about the peoples of Asia, Africa, or South America. Is this not why nations engage in the madness of war without the slightest sense of penitence? Is this not why the murder of a citizen of your own nation is a crime, but the murder of the citizens of another nation in war is an act of heroic virtue?
…Too seldom do we see people in their true humanness. A spiritual myopia limits our vision to external accidents. We see men as Jews or Gentiles, Catholics or Protestants, Chinese or American, Negroes or whites. We fail to think of them as fellow human beings made from the same basic stuff as we, molded in the same divine image. The priest and the Levite saw only a bleeding body, not a human being like themselves. But the good Samaritan will always remind us to remove the cataracts of provincialism from our spiritual eyes and see men as men. If the Samaritan had considered the wounded man as a Jew first, he would not have stopped, for the Jews and the Samaritans had no dealings. He saw him as a human being first, who was a Jew only by accident. The good neighbor looks beyond the external accidents and discerns those inner qualities that make all men human and, therefore, brothers.
The Samaritan possessed the capacity for a dangerous altruism. He risked his life to save a brother. When we ask why the priest and the Levite did not stop to help the wounded man, numerous suggestions come to mind. Perhaps they could not delay their arrival at an important ecclesiastical meeting. Perhaps religious regulations demanded that they touch no human body for several hours prior to the performing of their temple functions. Or perhaps they were on their way to an organizational meeting of a Jericho Road Improvement Association. Certainly, this would have been a real need, for it is not enough to aid a wounded man on the Jericho Road; it is also important to change the conditions which make robbery possible. Philanthropy is commendable, but it must not cause the philanthropist to overlook the circumstances of economic injustice which make philanthropy necessary. Maybe the priest and the Levite believed that it is better to cure injustice at the causal source than to get bogged down with a single individual effect.
These are probable reasons for their failure to stop, yet there is another possibility, often overlooked, that they were afraid. The Jericho Road was a dangerous road. When Mrs. King and I visited the Holy Land, we rented a car and drove from Jerusalem to Jericho. As we traveled slowly down that meandering, mountainous road, I said to my wife, “I can now understand why Jesus chose this road as the setting for his parable.” Jerusalem is some two thousand feet above and Jericho one thousand feet below sea level. The descent is made in less than twenty miles. Many sudden curves provide likely places for ambushing and exposes the traveler to unforeseen attacks. Long ago the road was known as the Bloody Pass. So it is possible that the Priest and the Levite were afraid that if they stopped, they too would be beaten. Perhaps the robbers were still nearby. Or maybe the wounded man on the ground was a faker, who wished to draw passing travelers to his side for quick and easy seizure. I imagine that the first question which the priest and the Levite asked was: “If I stop to help this man, what will happen to me?” But by the very nature of his concern, the good Samaritan reversed the question: “If I do not stop to help this man, what will happen to him?” The good Samaritan engaged in a dangerous altruism.
We so often ask, “What will happen to my job, my prestige, or my status if I take a stand on this issue? Will my home be bombed, will my life be threatened, or will I be jailed?” The good man always reverses the question. Albert Schweitzer did not ask, “What will happen to my prestige and security as a university professor and to my status as a Bach organist, if I work with the people of Africa?” but rather he asked, “What will happen to these millions of people who have been wounded by the forces of injustice, if I do not go to them?” Abraham Lincoln did not ask, “What will happen to me if I issue the Emancipation Proclamation and bring an end to chattel’ slavery?” but he asked, “What will happen to the Union and to millions of Negro people, if I fail to do it?” The Negro professional does not ask, “What will happen to my secure position, my middle-class status, or my personal safety, if I participate in the movement to end the system of segregation?” but “What will happen to the cause of justice and the masses of Negro people who have never experienced the warmth of economic security, if I do not participate actively and courageously in the movement?”
The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy. The true neighbor will risk his position, his prestige, and even his life for the welfare of others. In dangerous valleys and hazardous pathways, he will lift some bruised and beaten brother to a higher and more noble life. (highlights per editor)
The Samaritan also possessed excessive altruism. With his own hands he bound the wounds of the man and then set him on his own beast. It would have been easier to pay an ambulance to take the unfortunate man to the hospital, rather than risk having his neatly trimmed suit stained with blood. True neighborliness requires personal concern. The Samaritan used his hands to bind up the wounds of the robbed man’s body, and he also released an overflowing love to bind up the wounds of his broken spirit.
Another expression of the excessive altruism on the part of the Samaritan was his willingness to go far beyond the call of duty. After tending to the man’s wounds, he put him on his beast, carried him to an inn, and left money for his care, making clear that if further financial needs arose he would gladly meet them. “Whatsoever thou spendest more, when I come again I will repay thee.” Stopping short of this, he would have more than fulfilled any possible rule concerning one’s duty to a wounded stranger. He went beyond the second mile. His love was complete.
Dr. Harry Emerson Fosdick has made an impressive distinction between enforceable and unenforceable obligations. The former are regulated by the codes of society and the vigorous implementation of law enforcement agencies. Breaking these obligations, spelled out on thousands of pages in law books, has filled numerous prisons. But unenforceable obligations are beyond the reach of the laws of society. They concern inner attitudes, genuine person to person relations, and expressions of compassion which law books cannot regulate and jails cannot rectify. Such obligations are met by one’s commitment to an inner law, written on the heart. Man made laws assure justice, but a higher law produces love. No code of conduct ever persuaded a father to love his children or a husband to show affection to his wife. The law court may force him to provide bread for the family, but it cannot make him provide the bread of love. A good father is obedient to the unenforceable. The good Samaritan represents the conscience of mankind because he also was obedient to that which could not be enforced. No law in the world could have produced such unalloyed compassion, such genuine love, such thorough altruism.
In our nation today a mighty struggle is taking place. It is a struggle to conquer the reign of an evil monster called segregation and its inseparable twin called discrimination a monster that has wandered through this land for well nigh one hundred years, stripping millions of Negro people of their sense of dignity and robbing them of their birthright of freedom.
Let us never succumb to the temptation of believing that legislation and judicial decrees play only minor roles in solving this problem. Morality cannot be legislated, but behavior can be regulated. Judicial decrees may not change the heart, but they can restrain the heartless. The law cannot make an employer love an employee, but it can prevent him from refusing to hire me because of the color of my skin. The habits, if not the hearts, of people have been and are being altered every day by legislative acts, judicial decisions, and executive orders. Let us not be misled by those who argue that segregation cannot be ended by the force of law.
But acknowledging this, we must admit that the ultimate solution to the race problem lies in the willingness of men to obey the unenforceable. Court orders and federal enforcement agencies are of inestimable value in achieving desegregation, but desegregation is only a partial, though necessary, step toward the final goal which we seek to realize, genuine intergroup and interpersonal living. Desegregation will break down the legal barriers and bring men together physically, but something must touch the hearts and souls of men so that they will come together spiritually because it is natural and right. A vigorous enforcement of civil rights laws will bring an end to segregated public facilities which are barriers to a truly desegregated society, but it cannot bring an end to fears, prejudice, pride, and irrationality, which are the barriers to a truly integrated society. These dark and demonic responses will be removed only as men are possessed by the invisible, inner law which etches on their hearts the conviction that all men are brothers and that love is mankind’s most potent weapon for personal and social transformation. True integration will be achieved by true neighbors who are willingly obedient to unenforceable obligations. (highlights per editor)
More than ever before, my friends, men of all races and nations are today challenged to be neighborly. The call for a worldwide good-neighbor policy is more than an ephemeral shibboleth; it is the call to a way of life which will transform our imminent cosmic elegy into a psalm of creative fulfillment. No longer can we afford the luxury of passing by on the other side. Such folly was once called moral failure; today it will lead to universal suicide. We cannot long survive spiritually separated in a world that is geographically together. In the final analysis, I must not ignore the wounded man on life’s Jericho Road, because he is a part of me and I am a part of him. His agony diminishes me, and his salvation enlarges me. (highlights per editor)
In our quest to make neighborly love a reality, we have, in addition to the inspiring example of the good Samaritan, the magnanimous life of our Christ to guide us. His altruism was universal, for he thought of all men, even publicans, and sinners, as brothers. His altruism was dangerous, for he willingly traveled hazardous roads in a cause he knew was right. His altruism was excessive, for he chose to die on Calvary, history’s most magnificent expression of obedience to the unenforceable.
The preceding contains only excerpts from the third chapter of the book, The Strength to Love, by Rev. Martin Luther King, Jr. A full transcript of the draft notes from Rev. King, can be found by using this link: Draft of Chapter III, "On Being a Good Neighbor" | The Martin Luther King, Jr. Research and Education Institute
Onward and Upward!
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